The Life of Action
Wed, Apr 17
Historically, philosophers have been divided over whether the “life of action” or the “life of contemplation” is superior. These terms have come to mean different things to different philosophers in different historical periods, but, very roughly, the “life of action” is the political life: a life devoted to involvement in the governing of one’s city, state, or nation; a life devoted to administering goods and services, to getting out and doing things, with and for other people. A “life of contemplation,” on the other hand, is a life devoted to contemplating the greatest good (the summum bonum): truth, beauty, God, or some combination of these. Today, we'll return to this debate, first examining the case to be made for a life of action.
Goals - by the end of today's class, you will:
- Be able to distinguish what philosophers mean when they talk about the "life of action" and the "life of contemplation," and how the debate over which of these we should pursue when seeking the good life fits into the overarching dialogue of our class;
- Understand and be able to critically evaluate the case Crawford makes for a life of action, or for "working with your hands," relate this to the Aristotelian framework he's assuming, and contrast it with Aristotle's own views on the matter; and
- Know which of these lives--the active or contemplative life--you are more drawn to and why, and be able to defend the pursuit of one of these in your own case.
Read This:
(Access these on Perusall)
Primary Reading: Crawford, Shopclass as Soul Craft, Ch. 6
Secondary Reading: Aristotle, Nicomachean Ethics, Book 7 (selections)
Do This:
After completing the readings for today, consider the following questions (which we will talk about in class):
- What does Crawford see as the major advantages that come with living a life of action? In particular, why does Crawford think that manual, technical work--of the sort Aristotle dismisses in the Nicomachean Ethics and the Politics--can actually help us live up to some Aristotelian ideal of the good, virtuous life?
- Do you think the lives of action and contemplation are necessarily incompatible? Or can they be integrated? And, if so, what does the range of cases look like in which one might pursue both successfully? What are the outer bounds (a life that's too active, or a life that's too contemplative--if such are possible)?